The embers of the day are red
     Beyond the murky hill. 
     The kitchen smokes:  the bed
     In the darkling house is spread: 
     The great sky darkens overhead,
     And the great woods are shrill. 
     So far have I been led,
     Lord, by Thy will: 
     So far I have followed, Lord, and wondered still.

     The breeze from the enbalmed land
     Blows sudden toward the shore,
     And claps my cottage door. 
     I hear the signal, Lord ­I understand. 
     The night at Thy command
     Comes.  I will eat and sleep and will not question more.

It is not at all a strong thing to put one’s reliance upon logic; and our own logic particularly, for it is generally wrong.  We never know where we are to end if once we begin following words or doctors.  There is an upright stock in a man’s own heart that is trustier than any syllogism; and the eyes, and the sympathies, and appetites know a thing or two that have never yet been stated in controversy.  Reasons are as plentiful as blackberries; and, like fisticuffs, they serve impartially with all sides.  Doctrines do not stand or fall by their proofs, and are only logical in so far as they are cleverly put.  An able controversialist no more than an able general demonstrates the justice of his cause.

To any man there may come at times a consciousness that there blows, through all the articulations of his body, the wind of a spirit not wholly his; that his mind rebels; that another girds him and carries him whither he would not.

     The child, the seed, the grain of corn,
     The acorn on the hill,
     Each for some separate end is born
     In season fit, and still
     Each must in strength arise to work the almighty will.

     So from the hearth the children flee,
     By that almighty hand
     Austerely led; so one by sea
     Goes forth, and one by land;
     Nor aught of all man’s sons escapes from that command.

     So from the sally each obeys
     The unseen almighty nod;
     So till the ending all their ways
     Blindfolded loth have trod: 
     Nor knew their task at all, but were the tools of God.

A few restrictions, indeed, remain to influence the followers of individual branches of study.  The divinity, for example, must be an avowed believer; and as this, in the present day, is unhappily considered by many as a confession of weakness, he is fain to choose one of two ways of gilding the distasteful orthodox bolus.  Some swallow it in a thin jelly of metaphysics; for it is even a credit to believe in God on the evidence of some crack-jaw philosopher, although it is a decided slur to believe in Him on His own authority.  Others again (and this we think the worst method), finding German grammar a somewhat dry morsel, run their own little heresy as a proof of independence; and deny one of the cardinal doctrines that they may hold the others without being laughed at.

In particular, I heard of clergymen who were employing their time in explaining to a delighted audience the physics of the Second Coming.  It is not very likely any of us will be asked to help.  If we were, it is likely we should receive instructions for the occasion, and that on more reliable authority.  And so I can only figure to myself a congregation truly curious in such flights of theological fancy, as one of veteran and accomplished saints, who have fought the good fight to an end and outlived all worldly passion, and are to be regarded rather as a part of the Church Triumphant than the poor, imperfect company on earth.

The whole creation groaneth and travaileth together.  It is the common and the god-like law of life.  The browsers, the biters, the barkers, the hairy coats of field and forest, the squirrel in the oak, the thousand-footed creeper in the dust, as they share with us the gift of life, share with us the love of an ideal; strive like us ­like us are tempted to grow weary of the struggle ­to do well; like us receive at times unmerited refreshment, visitings of support, returns of courage; and are condemned like us to be crucified between that double law of the members and the will.  Are they like us, I wonder, in the timid hope of some reward, some sugar with the drug?  Do they, too, stand aghast at unrewarded virtues, at the sufferings of those whom, in our partiality, we take to be just, and the prosperity of such as in our blindness we call wicked?

But to be a true disciple is to think of the same things as our prophet, and to think of different things in the same order.  To be of the same mind with another is to see all things in the same perspective; it is not to agree in a few indifferent matters near at hand and not much debated; it is to follow him in his farthest flights, to see the force of his hyperboles, to stand so exactly in the centre of his vision that whatever he may express, your eyes will light at once on the original, that whatever he may see to declare, your mind will at once accept....

Now, every now and then, and indeed surprisingly often, Christ finds a word that transcends all commonplace morality; every now and then He quits the beaten track to pioneer the unexpressed, and throws out a pregnant and magnanimous hyperbole; for it is only by some bold poetry of thought that men can be strung up above the level of everyday conceptions to take a broader look upon experience or accept some higher principle of conduct.  To a man who is of the same mind that was in Christ, who stand at some centre not too far from His, and looks at the world and conduct from some not dissimilar or, at least, not opposing attitude ­or, shortly, to a man who is of Christ’s philosophy ­every such saying should come home with a thrill of joy and corroboration; he should feel each one below his feet as another sure foundation in the flux of time and chance; each should be another proof that in the torrent of the years and generations, where doctrines and great armaments and empires are swept away and swallowed, he stands immovable, holding by the eternal stars.

Those who play by rule will never be more than tolerable players; and you and I would like to play our game in life to the noblest and the most divine advantage....For no definite precept can be more than an illustration, though its truth were resplendent like the sun, and it was announced from heaven by the voice of God.  And life is so intricate and changing, that perhaps not twenty times, or perhaps not twice in the ages, shall we find that nice consent of circumstances to which alone it can apply....

It is to keep a man awake, to keep him alive to his own soul and its fixed design of righteousness, that the better part of moral and religious education is directed; not only that of words and doctors, but the sharp ferule of calamity under which we are all God’s scholars till we die.  If, as teachers, we are to say anything to the purpose, we must say what will remind the pupil of his soul; we must speak that soul’s dialect; we must talk of life and conduct as his soul would have him think of them.  If, from some conformity between us and the pupil, or perhaps among all men, we do in truth speak in such a dialect and express such views, beyond question we shall touch in him a spring; beyond question he will recognise the dialect as one that he himself has spoken in his better hours; beyond question he will cry, ’I had forgotten, but now I remember; I too have eyes, and I had forgot to use them!  I too have a soul of my own, arrogantly upright, and to that I will listen and conform.’  In short, say to him anything that he has once thought, or been upon the point of thinking, or show him any view of life that he has once clearly seen, or been on the point of clearly seeing; and you have done your part and may leave him to complete the education for himself.

God, if there be any God, speaks daily in a new language, by the tongues of men; the thoughts and habits of each fresh generation and each new-coined spirit throw another light upon the universe, and contain another commentary on the printed Bibles; every scruple, every true dissent, every glimpse of something new, is a letter of God’s alphabet; and though there is a grave responsibility for all who speak, is there none for those who unrighteously keep silent and conform?  Is not that also to conceal and cloak God’s counsel?

Mankind is not only the whole in general, but every one in particular.  Every man or woman is one of mankind’s dear possessions; to his or her just brain, and kind heart, and active hands, mankind intrusts some of its hopes for the future; he or she is a possible wellspring of good acts and source of blessings to the race.

Morals are a personal affair; in the war of righteousness every man fights for his own hand; all the six hundred precepts of the Mishna cannot shake my private judgment; my magistracy of myself is an indefeasible charge, and my decisions absolute for the time and case.  The moralist is not a judge of appeal, but an advocate who pleads at my tribunal.  He has to show not the law, but that the law applies.  Can he convince me? then he gains the cause.  And thus you find Christ giving various counsels to varying people, and often jealously careful to avoid definite precept.  Is He asked, for example, to divide a heritage?  He refuses; and the best advice that He will offer is but a paraphrase of the tenth commandment which figures so strangely among the rest.  Take heed, and beware of covetousness.  If you complain that this is vague, I have failed to carry you along with me in my argument.  For no definite precept can be more than an illustration, though its truth were resplendent like the sun, and it was announced from heaven by the voice of God.  And life is so intricate and changing, that perhaps not twenty times, or perhaps not twice in the ages, shall we find that nice consent of circumstances to which alone it can apply.

But if it is righteousness thus to fuse together our divisive impulses and march with one mind through life, there is plainly one thing more unrighteous than all others, and one declension which is irretrievable and draws on the rest.  And this is to lose consciousness of oneself.  In the best of times, it is but by flashes, when our whole nature is clear, strong, and conscious, and events conspire to leave us free, that we enjoy communion with our soul.  At the worst we are so fallen and passive that we may say shortly we have none.  An arctic torpor seizes upon men.  Although built of nerves, and set adrift in a stimulating world, they develop a tendency to go bodily to sleep; consciousness becomes engrossed among the reflex and mechanical parts of life; and soon loses both the will and power to look higher considerations in the face.  This is ruin; this is the last failure in life; this is temporal damnation, damnation on the spot and without the form of judgment:  ’What shall it profit a man if he gain the whole world and lose himself?’

To ask to see some fruit of our endeavour is but a transcendental way of serving for reward; and what we take to be contempt of self is only greed of hire.

We are are all such as He was ­the inheritors of sin; we must all bear and expiate a past which was not ours; there is in all of us ­ay, even in me ­a sparkle of the divine.  Like Him, we must endure for a little while, until morning returns, bringing peace.

A human truth, which is always very much a lie, hides as much of life as it displays.  It is men who hold another truth, or, as it seems to us, perhaps, a dangerous lie, who can extend our restricted field of knowledge, and rouse our drowsy consciences.

Truth of intercourse is something more difficult than to refrain from open lies.  It is possible to avoid falsehood and yet not tell the truth.  It is not enough to answer formal questions.  To reach the truth by yea and nay communications implies a questioner with a share of inspiration, such as is often found in mutual love.  Yea and nay mean nothing; the meaning must have been related in the question.  Many Words are often necessary to convey a very simple statement; for in this sort of exercise we never hit the gold; the most that we can hope is by many arrows, more or less far off on different sides, to indicate, in the course of time, for what target we are aiming, and after an hour’s talk, back and forward, to convey the purport of a single principle or a single thought.

The cruellist lies are often told in silence.  A man may have sat in a room for hours and not opened his teeth, and yet come out of that room a disloyal friend or a vile calumniator.  And how many loves have perished because, from pride, or spite, or diffidence, or that unmanly shame which withholds a man from daring to betray emotion, a lover, at the critical point of the relation, has but hung his head and held his tongue?  And, again, a lie may be told by a truth, or a truth conveyed through a lie.  Truth to facts is not always truth to sentiment; and part of the truth, as often happens in answer to a question, may be the foulest calumny.  A fact may be an exception; but the feeling is the law, and it is that which you must neither garble nor belie.  The whole tenor of a conversation is a part of the meaning of each separate statement; the beginning and the end define and travesty the intermediate conversation.  You never speak to God; you address a fellow-man, full of his own tempers:  and to tell truth, rightly understood, is not to state the true facts, but to convey a true impression; truth in spirit, not truth to letter, is the true veracity.

He talked for the pleasure of airing himself.  He was essentially glib, as becomes the young advocate, and essentially careless of the truth, which is the mark of the young ass; and so he talked at random.  There was no particular bias, but that one which is indigenous and universal, to flatter himself, and to please and interest the present friend.

How wholly we all lie at the mercy of a single prater, not needfully with any malign purpose!  And if a man but talk of himself in the right spirit, refers to his virtuous actions by the way, and never applies to them the name of virtues, how easily his evidence is accepted in the court of public opinion!

In one word, it must always be foul to tell what is false; and it can never be safe to suppress what is true.

Conclusions, indeed, are not often reached by talk any more than by private thinking.  That is not the profit.  The profit is in the exercise, and above all in the experience; for when we reason at large on any subject, we review our state and history in life.  From time to time, however, and specially, I think, in talking art, talk becomes effective, conquering like war, widening the boundaries of knowledge like an exploration.

Natural talk, like ploughing, should turn up a large surface of life, rather than dig mines into geological strata.  Masses of experience, anecdote, incident, cross-lights, quotation, historical instances, the whole flotsam and jetsam of two minds forced in and in upon the matter in hand from every point of the compass, and from every degree of mental elevation and abasement ­these are the material with which talk is fortified, the food on which the talkers thrive.  Such argument as is proper to the exercise should still be brief and seizing.  Talk should proceed by instances; by the apposite, not the expository.  It should keep close along the lines of humanity, near the bosoms and businesses of men, at the level where history, fiction, and experience intersect and illuminate each other.

There can be no fairer ambition than to excel in talk; to be affable, gay, ready, clear and welcome; to have a fact, a thought, or an illustration, pat to every subject; and not only to cheer the flight of time among our intimates, but bear our part in that great international congress, always sitting, where public wrongs are first declared, public errors first corrected, and the course of public opinion shaped, day by day, a little nearer to the right.  No measure comes before Parliament but it has been long ago prepared by the grand jury of the talkers; no book is written that has not been largely composed by their assistance.  Literature in many of its branches is no other than the shadow of good talk; but the imitation falls far short of the original in life, freedom, and effect.  There are always two to a talk, giving and taking, comparing experience and according conclusions.  Talk is fluid, tentative, continually ‘in further search and progress’; while written words remain fixed, become idols even to the writer, found wooden dogmatisms, and preserve flies of obvious error in the amber of the truth.  Last and chief, while literature, gagged with linsey-woolsey, can only deal with a fraction of the life of man, talk goes fancy free and may call a spade a spade.  Talk has none of the freezing immunities of the pulpit.  It cannot, even if it would, become merely aesthetic or merely classical like literature.  A jest intervenes, the solemn humbug is dissolved in laughter, and speech runs forth out of the contemporary groove into the open fields of nature, cheery and cheering, like schoolboys out of school.  And it is in talk alone that we can learn our period and ourselves.  In short, the first duty of a man is to speak; that is his chief business in this world; and talk, which is the harmonious speech of two or more, is by far the most accessible of pleasures.  It costs nothing in money; it is all profit; it completes our education, founds and fosters our friendships, and can be enjoyed at any age and in almost any state of health.

And it happens that literature is, in some ways, but an indifferent means to such an end.  Language is but a poor bull’s-eye lantern wherewith to show off the vast cathedral of the world; and yet a particular thing once said in words is so definite and memorable, that it makes us forget the absence of the many which remain unexpressed; like a bright window in a distant view, which dazzles and confuses our sight of its surroundings.  There are not words enough in all Shakespeare to express the merest fraction of a man’s experience in an hour.  The speed of the eyesight and the hearing, and the continual industry of the mind, produce; in ten minutes, what it would require a laborious volume to shadow forth by comparisons and roundabout approaches.  If verbal logic were sufficient, life would be as plain sailing as a piece of Euclid.  But, as a matter of fact, we make a travesty of the simplest process of thought when we put it into words; for the words are all coloured and forsworn, apply inaccurately, and bring with them, from former uses, ideas of praise and blame that have nothing to do with the question in hand.  So we must always see to it nearly, that we judge by the realities of life and not by the partial terms that represent them in man’s speech; and at times of choice, we must leave words upon one side, and act upon those brute convictions, unexpressed and perhaps inexpressible, which cannot be flourished in an argument, but which are truly the sum and fruit of our experience.  Words are for communication, not for judgment.  This is what every thoughtful man knows for himself, for only fools and silly schoolmasters push definitions over far into the domain of conduct; and the majority of women, not learned in these scholastic refinements, live all-of-a-piece and unconsciously, as a tree grows, without caring to put a name upon their acts or motives.

The correction of silence is what kills; when you know you have transgressed, and your friend says nothing and avoids your eye.  If a man were made of gutta-percha, his heart would quail at such a moment.  But when the word is out, the worst is over; and a fellow with any good-humour at all may pass through a perfect hail of witty criticism, every bare place on his soul hit to the quick with a shrewd missile, and reappear, as if after a dive, tingling with a fine moral reaction, and ready, with a shrinking readiness, one-third loath, for a repetition of the discipline.

All natural talk is a festival of ostentation; and by the laws of the game each accepts and fans the vanity of the other.  It is from that reason that we venture to lay ourselves so open, that we dare to be so warmly eloquent, and that we swell in each other’s eyes to such a vast proportion.  For talkers, once launched, begin to overflow the limits of their ordinary selves, tower up to the height of their secret pretensions, and give themselves out for the heroes, brave, pious, musical, and wise, that in their most shining moments they aspire to be.  So they weave for themselves with words and for a while inhabit a palace of delights, temple at once and theatre, where they fill the round of the world’s dignities, and feast with the gods, exulting in Kudos.  And when the talk is over, each goes his way, still flushed with vanity and admiration, still trailing clouds of glory; each declines from the height of his ideal orgie, not in a moment, but by slow declension.

No man was ever so poor that he could express all he has in him by words, looks, or actions; his true knowledge is eternally incommunicable, for it is a knowledge of himself; and his best wisdom comes to him by no process of the mind, but in a supreme self-dictation, which keeps varying from hour to hour in its dictates with the variation of events and circumstances.

Overmastering pain ­the most deadly and tragical element in life ­alas! pain has its own way with all of us; it breaks in, a rude visitant, upon the fairy garden where the child wanders in a dream, no less surely than it rules upon the field of battle, or sends the immortal war-god whimpering to his father; and innocence, no more than philosophy, can protect us from this sting.

Where did you hear that it was easy to be honest?  Do you find that in your Bible?  Easy?  It is easy to be an ass and follow the multitude like a blind, besotted bull in a stampede; and that, I am well aware, is what you and Mrs. Grundy mean by being honest.  But it will not bear the stress of time nor the scrutiny of conscience.

Though I have all my life been eager for legitimate distinction, I can lay my hand upon my heart, at the end of my career, and declare there is not one ­no, nor yet life itself ­which is worth acquiring or preserving at the slightest cost of dignity.

For surely, at this time of the day in the nineteenth century, there is nothing that an honest man should fear more timorously than getting and spending more than he deserves.

It remains to be seen, by each man who would live a true life to himself and not a merely specious life to society, how many luxuries he truly wants and to how many he merely submits as to a social propriety; and all these last he will immediately forswear.  Let him do this, and he will be surprised to find how little money it requires to keep him in complete contentment and activity of mind and senses.  Life at any level among the easy classes is conceived upon a principle of rivalry, where each man and each household must ape the tastes and emulate the display of others.  One is delicate in eating, another in wine, a third in furniture or works of art or dress; and I, who care nothing for any of these refinements, who am perhaps a plain athletic creature and love exercise, beef, beer, flannel-shirts, and a camp bed, am yet called upon to assimilate all these other tastes and make these foreign occasions of expenditure my own.  It may be cynical; I am sure I will be told it is selfish; but I will spend my money as I please and for my own intimate personal gratification, and should count myself a nincompoop indeed to lay out the colour of a halfpenny on any fancied social decency or duty.  I shall not wear gloves unless my hands are cold, or unless I am born with a delight in them.  Dress is my own affair, and that of one other in the world; that, in fact, and for an obvious reason, of any woman who shall chance to be in love with me.  I shall lodge where I have a mind.  If I do not ask society to live with me, they must be silent; and even if I do, they have no further right but to refuse the invitation.

To a gentleman is to be one all the world over, and in every relation and grade of society.  It is a high calling, to which a man must first be born, and then devote himself for life.  And, unhappily, the manners of a certain so-called upper grade have a kind of currency, and meet with a certain external acceptation throughout all the others, and this tends to keep us well satisfied with slight acquirements and the amateurish accomplishments of a clique.  But manners, like art, should be human and central.

Respectability is a very thing in its way, but it does not rise superior to all considerations.  I would not for a moment venture to hint that it was a matter of taste; but I think I will go as far as this:  that if a position is admittedly unkind, uncomfortable, unnecessary, and superfluously useless, although it were as respectable as the Church of England, the sooner a man is out of it, the better for himself and all concerned.

After all, I thought, our satirist has just gone far enough into his neighbours to find that the outside is false, without caring to go farther and discover what is really true.  He is content to find that things are not what they seem, and broadly generalises from it that they do not exist at all.  He sees our virtues are not what they pretend they are; and, on the strength of that, he denies us the possession of virtue altogether.  He has learned the first lesson, that no man is wholly good; but he has not even suspected that there is another equally true, to wit, that no man is wholly bad.

Or take the case of men of letters.  Every piece of work which is not as good as you can make it, which you have palmed off imperfect, meagrely thought, niggardly in execution, upon mankind, who is your paymaster on parole, and in a sense your pupil, every hasty or slovenly or untrue performance, should rise up against you in the court of your own heart and condemn you for a thief.

Sympathy is a thing to be encouraged, apart from humane considerations, because it supplies us with the materials for wisdom.  It is probably more instructive to entertain a sneaking kindness for any unpopular person.... than to give way to perfect raptures of moral indignation against his abstract vices.

In the best fabric of duplicity there is some weak point, if you can strike it, which will loosen all.

It is at best but a pettifogging, pickthank business to decompose actions into little personal motives, and explain heroism away.  The Abstract Bagman will grow like an Admiral at heart, not by ungrateful carping, but in a heat of admiration.

After an hospital, what uglier piece is there in civilisation than a court of law?  Hither come envy, malice, and all uncharitableness to wrestle it out in public tourney; crimes, broken fortunes, severed households, the knave and his victim, gravitate to this low building with the arcade.  To how many has not St. Giles’s bell told the first hour after ruin?  I think I see them pause to count the strokes and wander on again into the moving High Street, stunned and sick at heart.

There are two things that men should never weary of ­goodness and humility.

It is not enough to have earned our livelihood.  Either the earning itself should have been serviceable to mankind, or something else must follow.  To live is sometimes very difficult, but it is never meritorious in itself; and we must have a reason to allege to our own conscience why we should continue to exist upon this crowded earth.  If Thoreau had simply dwelt in his house at Walden, a lover of trees, birds, and fishes, and the open air and virtue, a reader of wise books, an idle, selfish self-improver, he would have managed to cheat Admetus, but, to cling to metaphor, the devil would have had him in the end.  Those who can avoid toil altogether and dwell in the Arcadia of private means, and even those who can, by abstinence, reduce the necessary amount of it to some six weeks a year, having the more liberty, have only the higher moral obligation to be up and doing in the interest of man.

A man may have done well for years, and then he may fail; he will hear of his failure.  Or he may have done well for years, and still do well, but the critic may have tired of praising him, or there may have sprung up some new idol of the instant, some ‘dust a little gilt,’ to whom they now prefer to offer sacrifice.  Here is the obverse and the reverse of that empty and ugly thing called popularity.  Will any man suppose it worth gaining?

Among sayings that have a currency in spite of being wholly false upon the face of them for the sake of a half-truth upon another subject which is accidentally combined with the error, one of the grossest and broadest conveys the monstrous proposition that it is easy to tell the truth and hard to tell a lie.  I wish heartily it were.  But the truth is one; it has first to be discovered, then justly and exactly uttered.

For such things as honour and love and faith are not only nobler than food and drink, but indeed I think that we desire them more, and suffer more sharply for their absence.

There is a strong feeling in favour of cowardly and prudential proverbs.  The sentiments of a man while he is full of ardour and hope are to be received, it is supposed, with some qualification.  But when the same person has ignominiously failed and begins to eat up his words, he should be listened to like an oracle.  Most of our pocket wisdom is conceived for the use of mediocre people, to discourage them from ambitious attempts, and generally console them in their mediocrity.  And since mediocre people constitute the bulk of humanity, this is no doubt very properly so.  But it does not follow that the one sort of proposition is any less true than the other, or that Icarus is not to be more praised, and perhaps more envied, than Mr. Samuel Budgett the successful merchant.

’You know it very well, it cannot in any way help that you should brood upon it, and I sometimes wonder whether you and I ­who are a pair of sentimentalists ­are quite good judges of plain men.’

For, after all, we are vessels of a very limited content.  Not all men can read all books; it is only in a chosen few that any man will find his appointed food; and the fittest lessons are the most, palatable, and make themselves welcome to the mind.

It is all very fine to talk about tramps and morality.  Six hours of police surveillance (such as I have had) or one brutal rejection from an inn-door change your views upon the subject like a course of lectures.  As long as you keep in the upper regions, with all the world bowing to you as you go, social arrangements have a very handsome air; but once get under the wheels and you wish society were at the devil.  I will give most respectable men a fortnight of such a life, and then I will offer them twopence for what remains of their morality.

I hate cynicism a great deal worse than I do the devil; unless, perhaps, the two were the same thing?  And yet ’tis a good tonic; the cold tub and bath-towel of the sentiments; and positively necessary to life in cases of advanced sensibility.

Most men, finding themselves the authors of their own disgrace, rail the louder against God or destiny.  Most men, when they repent, oblige their friends to share the bitterness of that repentance.

Delay, they say, begetteth peril; but it is rather this itch of doing that undoes men.

Every man has a sane spot somewhere.

That is never a bad wind that blows where we want to go.

It is a great thing if you can persuade people that they are somehow or other partakers in a mystery.  It makes them feel bigger.

But it is an evil age for the gypsily inclined among men.  He who can sit squarest on a three-legged stool, he it is who has the wealth and glory.

For truth that is suppressed by friends is the readiest weapon of the enemy.

But O, what a cruel thing is a farce to those engaged in it!

It is not always the most faithful believer who makes the cunningest apostle.

Vanity dies hard; in some obstinate cases it outlives the man.

A man may live in dreams, and yet be unprepared for their realisation.

‘Be soople, Davie, in things immaterial.’

No class of man is altogether bad; but each has its own faults and virtues.

But it is odd enough, the very women who profess most contempt for mankind as a sex seem to find even its ugliest particulars rather lively and high-minded in their own sons.

To cling to what is left of any damaged quality is virtue in the man.

But we have no bravery nowadays, and, even in books, must all pretend to be as dull and foolish as our neighbours.

It always warms a man to see a woman brave.

Condescension is an excellent thing, but it is strange how one-sided the pleasure of it is!

Some strand of our own misdoing is involved in every quarrel.

There was never an ill thing made better by meddling.

Let any man speak long enough, he will get believers.

Every one lives by selling something, whatever be his right to it.

A man dissatisfied with endeavour is a man tempted to sadness.

Drama is the poetry of conduct, romance the poetry of circumstance.

It is one of the most common forms of depreciation to throw cold water on the whole by adroit over-commendation of a part, since everything worth judging, whether it be a man, a work of art, or only a fine city, must be judged upon its merits as a whole.

I wonder, would a negative be found enticing? for, from the negative point of view, I flatter myself this volume has a certain stamp.  Although it runs to considerably over a hundred pages, it contains not a single reference to the imbecility of God’s universe, nor so much as a single hint that I could have made a better one myself ­I really do not know where my head can have been.

It’s deadly commonplace, but, after all, the commonplaces are the great poetic truths.

Those who try to be artists use, time after time, the matter of their recollections, setting and resetting little coloured memories of men and scenes, rigging up (it may be) some especial friend in the attire of a buccaneer, and decreeing armies to manoeuvre, or murder to be done, on the playground of their youth.  But the memories are a fairy gift which cannot be worn out in using.  After a dozen services in various tales, the little sunbright pictures of the past still shine in the mind’s eye with not a lineament defaced, not a tint impaired.  Gluck und Unglück wird Gesang, if Goethe pleases; yet only by endless avatars, the original re-embodying after each.  So that a writer, in time, begins to wonder at the perdurable life of these impressions; begins, perhaps, to fancy that he wrongs them when he weaves them in with fiction; and looking back on them with ever-growing kindness, puts them at last, substantive jewels, in a setting of their own.

Place them in a hospital, put them in a jail in yellow overalls, do what you will, young Jessamy finds young Jenny.

‘You fret against the common law,’ I said.  ’You rebel against the voice of God, which He has made so winning to convince, so imperious to command.  Hear it, and how it speaks between us!  Your hand clings to mine, your heart leaps at my touch, the unknown elements of which we are compounded awake and run together at a look; the clay of the earth remembers its independent life, and yearns to join us; we are drawn together as the stars are turned about in space, or as the tides ebb and flow; by things older and greater than we ourselves.’

‘Olalla,’ I said, ’the soul and the body are one, and mostly so in love.  What the body chooses, the soul loves; where the body clings, the soul cleaves; body for body, soul to soul, they come together at God’s signal; and the lower part (if we can call aught low) is only the footstool and foundation of the highest.’

She sent me away, and yet I had but to call upon her name and she came to me.  These were but the weaknesses of girls, from which even she, the strangest of her sex, was not exempted.

For even in love there are unlovely humours; ambiguous acts, unpardonable words, may yet have sprung from a kind sentiment.  If the injured one could read your heart, you may be sure that he would understand and pardon; but, alas! the heart cannot be shown ­it has to be demonstrated in words.

There is no greater wonder than the way the face of a young woman fits in a man’s mind, and stays there, and he could never tell you why; it just seems it was the thing he wanted.

There are many matters in which you may waylay Destiny, and bid him stand and deliver.  Hard work, high thinking, adventurous excitement, and a great deal more that forms a part of this or the other person’s spiritual bill of fare, are within the reach of almost any one who can dare a little and be patient.  But it is by no means in the way of every one to fall in love....A wet rag goes safely by the fire; and if a man is blind, he cannot expect to be much impressed by romantic scenery.  Apart from all this, many lovable people miss each other in the world, or meet under some unfavourable star.

To deal plainly, if they only married when they fell in love, most people would die unwed; and among the others, there would be not a few tumultuous households.  The Lion is the King of Beasts, but he is scarcely suitable for a domestic pet.  In the same way, I suspect love is rather too violent a passion to make, in all cases, a good domestic sentiment.  Like other violent excitements, it throws up not only what is best, but what is worst and smallest, in men’s characters.  Just as some people are malicious in drink, or brawling and virulent under the influence of religious feeling, some are moody, jealous, and exacting when they are in love, who are honest, downright, good-hearted fellows enough in the everyday affairs and humours of the world.

There is only one event in life which really astonishes a man and startles him out of his prepared opinions.  Everything else befalls him very much as he expected.  Event succeeds to event, with an agreeable variety indeed, but with little that is either startling or intense; they form together no more than a sort of background, or running accompaniment to the man’s own reflections; and he falls naturally into a cool, curious, and smiling habit of mind, and builds himself up in a conception of life which expects to-morrow to be after the pattern of to-day and yesterday.  He may be accustomed to the vagaries of his friend and acquaintances under the influence of love.  He may sometime look forward to it for himself with an incomprehensible expectation.  But it is a subject in which neither intuition nor the behaviour of others will help the philosopher to the truth.  There is probably nothing rightly thought or rightly written on this matter of love that is not a piece of the person’s experience.

It is the property of things seen for the first time, or for the first time after long, like the flowers in spring, to re-awaken in us the sharp edge of sense, and that impression of mystic strangeness which otherwise passes out of life with the coming years; but the sight of a loved face is what renews a man’s character from the fountain upwards.

Nothing is given for nothing in this world; there can be no true love, even on your own side, without devotion; devotion is the exercise of love, by which it grows; but if you will give enough of that, if you will pay the price in a sufficient ‘amount of what you call life,’ why then, indeed, whether with wife or comrade, you may have months and even years of such easy, natural, pleasurable, and yet improving intercourse as shall make time a moment and kindness a delight.

Love is not blind, nor yet forgiving.  ‘O yes, believe me,’ as the song says, ‘Love has eyes!’ The nearer the intimacy, the more cuttingly do we feel the unworthiness of those we love; and because you love one, and would die for that love to-morrow, you have not forgiven, and you never will forgive that friend’s misconduct.  If you want a person’s faults, go to those who love him.  They will not tell you, but they know.  And herein lies the magnanimous courage of love, that it endures this knowledge without change.

Certainly, whatever it may be with regard to the world at large, this idea of beneficent pleasure is true as between the sweethearts.  To do good and communicate is the lover’s grand intention.  It is the happiness of the other that makes his own most intense gratification.  It is not possible to disentangle the different emotions, the pride, humility, pity, and passion, which are excited by a look of happy love or an unexpected caress.  To make one’s self beautiful, to dress the hair, to excel in talk, to do anything and all things that puff out the character and attributes and make them imposing in the eyes of others, is not only to magnify one’s self, but to offer the most delicate homage at the same time.  And it is in this latter intention that they are done by lovers, for the essence of love is kindness; and, indeed, it may be best defined as passionate kindness; kindness, so to speak, run mad and become importunate and violent.

What sound is so full of music as one’s own name uttered for the first time in the voice of her we love!

We make love, and thereby ourselves fall the deeper in it.  It is with the heart only that one captures a heart.

O, have it your own way; I am too old a hand to argue with young gentlemen who choose to fancy themselves in love; I have too much experience, thank you.

And love, considered as a spectacle, must have attractions for many who are not of the confraternity.  The sentimental old maid is a commonplace of the novelists; and he must be rather a poor sort of human being, to be sure, who can look on at this pretty madness without indulgence and sympathy.  For nature commends itself to people with a most insinuating art; the busiest is now and again arrested by a great sunset; and you may be as pacific or as cold-blooded as you will, but you cannot help some emotion when you read of well-disputed battles, or meet a pair of lovers in the lane.

Jealousy, at any rate, is one of the consequences of love; you may like it or not, at pleasure; but there it is.

With our chosen friends, on the other hand, and still more between lovers (for mutual understanding is love’s essence), the truth is easily indicated by the one and aptly comprehended by the other.  A hint taken, a look understood, conveys the gist of long and delicate explanations; and where the life is known even yea and nay become luminous.  In the closest of all relations ­that of a love well founded and equally shared-speech is half discarded, like a roundabout, infantile process or a ceremony of formal etiquette; and the two communicate directly by their presences, and with few looks and fewer words contrive to share their good and evil and uphold each other’s hearts in joy.

And yet even while I was exulting in my solitude I became aware of a strange lack.  I wished a companion to lie near me in the starlight, silent and not moving, but ever within touch.  For there is a fellowship more quiet even than solitude, and which, rightly understood, is solitude made perfect.  And to live out of doors with the woman a man loves is of all lives the most complete and free.

The flower of the hedgerow and the star of heaven satisfy and delight us:  how much more the look of the exquisite being who was created to bear and rear, to madden and rejoice mankind!

So strangely are we built:  so much more strong is the love of woman than the mere love of life.

You think that pity ­and the kindred sentiments-have the greatest power upon the heart.  I think more nobly of women.  To my view, the man they love will first of all command their respect; he will be steadfast-proud, if you please; dry-possibly-but of all things steadfast.  They will look at him in doubt; at last they will see that stern face which he presents to all of the rest of the world soften to them alone.  First, trust, I say.  It is so that a woman loves who is worthy of heroes.

The sex likes to pick up knowledge and yet preserve its superiority.  It is good policy, and almost necessary in the circumstances.  If a man finds a woman admires him, were it only for his acquaintance with geography, he will begin at once to build upon the admiration.  It is only by unintermittent snubbing that the pretty ones can keep us in our place.  Men, as Miss Howe or Miss Harlowe would have said, ’are such encroachers.’  For my part, I am body and soul with the women; and after a well-married couple, there is nothing so beautiful in the world as the myth of the divine huntress.  It is no use for a man to take to the woods; we know him; Anthony tried the same thing long ago, and had a pitiful time of it by all accounts.  But there is this about some women, which overtops the best gymnosophist among men, that they suffice themselves, and can walk in a high and cold zone without the countenance of any trousered being.  I declare, although the reverse of a professed ascetic, I am more obliged to women for this ideal than I should be to the majority of them, or indeed to any but one, for a spontaneous kiss.  There is nothing so encouraging as the spectacle of self-sufficiency.  And when I think of the slim and lovely maidens, running the woods all night to the note of Diana’s horn; moving among the old oaks, as fancy-free as they; things of the forest and the starlight, not touched by the commotion of man’s hot and turbid life-although there are plenty other ideals that I should prefer ­I find my heart beat at the thought of this one.  ’Tis to fail in life, but to fail with what a grace!  That is not lost which is not regretted.  And where ­here slips out the male ­where would be much of the glory of inspiring love, if there were no contempt to overcome?

The drawing-room is, indeed, an artificial place; it is so by our choice and for our sins.  The subjection of women; the ideal imposed upon them from the cradle, and worn, like a hair-shirt, with so much constancy; their motherly, superior tenderness to man’s vanity and self-importance; their managing arts-the arts of a civilised slave among good-natured barbarians-are all painful ingredients and all help to falsify relations.  It is not till we get clear of that amusing artificial scene that genuine relations are founded, or ideas honestly compared.  In the garden, on the road or the hillside, or tete-A-tete and apart from interruptions, occasions arise when we may learn much from any single woman; and nowhere more often than in married life.  Marriage is one long conversation, chequered by disputes.  The disputes are valueless; they but ingrain the difference; the heroic heart of woman prompting her at once to nail her colours to the mast.  But in the intervals, almost unconsciously and with no desire to shine, the whole material of life is turned over and over, ideas are struck out and shared, the two persons more and more adapt their notions one to suit the other, and in process of time, without sound of trumpet, they conduct each other into new worlds of thought.

Kirstie was now over fifty, and might have sat to a sculptor.  Long of limb, and still light of foot, deep-breasted, robust-loined, her golden hair not yet mingled with any trace of silver, the years had but caressed and embellished her.  By the lines of a rich and vigorous maternity, she seemed destined to be the bride of heroes and the mother of their children.

And lastly, he was dark and she fair, and he was male and she female, the everlasting fountain of interest.

The effervescency of her passionate and irritable nature rose within her at times to bursting point.  This is the price paid by age for unseasonable ardours of feeling.

Weir must have supposed his bride to be somewhat suitable; perhaps he belonged to that class of men who think a weak head the ornament of women ­an opinion invariably punished in this life.

Never ask women folk.  They’re bound to answer ‘No.’  God never made the lass that could resist the temptation.

It is an odd thing how happily two people, if there are two, can live in a place where they have no acquaintance.  I think the spectacle of a whole life in which you have no part paralyses personal desire.  You are content to become a mere spectator.  The baker stands in his door; the colonel with his three medals goes by to the cafe at night; the troops drum and trumpet and man the ramparts as bold as so many lions.  It would task language to say how placidly you behold all this.  In a place where you have taken some root you are provoked out of your indifference; you have a hand in the game ­your friends are fighting with the army.  But in a strange town, not small enough to grow too soon familiar, nor so large as to have laid itself out for travellers, you stand so far apart from the business that you positively forget it would be possible to go nearer; you have so little human interest around you that you do not remember yourself to be a man.

Pity was her weapon and her weakness.  To accept the loved one’s faults, although it has an air of freedom, is to kiss the chain.

Marriage is a step so grave and decisive that it attracts light-headed, variable men by its very awfulness.  They have been so tried among the inconstant squalls and currents, so often sailed for islands in the air or lain becalmed with burning heart, that they will risk all for solid ground below their feet.  Desperate pilots, they run their sea-sick, weary bark upon the dashing rocks.  It seems as if marriage were the royal road through life, and realised, on the instant, what we have all dreamed on summer Sundays when the bells ring, or at night when we cannot sleep for the desire of living.  They think it will sober and change them.  Like those who join a brotherhood, they fancy it needs but an act to be out of the coil and clamour for ever.  But this is a wile of the devil’s.  To the end, spring winds will sow disquietude, passing faces leave a regret behind them, and the whole world keep calling and calling in their ears.  For marriage is like life in this-that it is a field of battle, and not a bed of roses.

For there is something in marriage so natural and inviting, that the step has an air of great simplicity and ease; it offers to bury for ever many aching preoccupations; it is to afford us unfailing and familiar company through life; it opens up a smiling prospect of the blest and passive kind of love, rather than the blessing and active; it is approached not only through the delights of courtship, but by a public performance and repeated legal signatures.  A man naturally thinks it will go hard within such august circumvallations.  And yet there is probably no other act in a man’s life so hot-headed and foolhardy as this one of marriage.

Again, when you have married your wife, you would think you were got upon a hilltop, and might begin to go downward by an easy slope.  But you have only ended courting to begin marriage.  Falling in love and winning love are often difficult tasks to overbearing and rebellious spirits; but to keep in love is also a business of some importance, to which both man and wife must bring kindness and goodwill.  The true love story commences at the altar, when there lies before the married pair a most beautiful contest of wisdom and generosity, and a life-long struggle towards an unattainable ideal.  Unattainable?  Ay, surely unattainable, from the very fact that they are two instead of one.

When the generation is gone, when the play is over, when the thirty years’ panorama has been withdrawn in tatters from the stage of the world, we may ask what has become of these great, weighty, and undying loves and the sweethearts who despised mortal conditions in a fine credulity; and they can only show us a few songs in a bygone taste, a few actions worth remembering, and a few children who have retained some happy stamp from the disposition of their parents.

Hope looks for unqualified success; but Faith counts certainly on failure, and takes honourable defeat to be a form of victory.  In the first, he expects an angel for a wife; in the last, he knows that she is like himself ­erring, thoughtless, and untrue; but like himself also, filled with a struggling radiancy of better things, and adorned with ineffective qualities.  You may safely go to school with hope; but, ere you marry, should have learned the mingled lesson of the world:  that dolls are stuffed with sawdust, and yet are excellent playthings; that hope and love address themselves to a perfection never realised, and yet, firmly held, become the salt and staff of life; that you yourself are compacted of infirmities, perfect, you might say, in imperfections, and yet you have a something in you lovable and worth preserving; and that, while the mass of mankind lies under this scurvy condemnation, you will scarce find one but, by some generous reading, will become to you a lesson, a model, and a noble spouse through life.  So thinking, you will constantly support your own unworthiness, and easily forgive the failings of your friend.  Nay, you will be wisely glad that you retain the sense of blemishes; for the faults of married people continually spur up each of them, hour by hour, to do better and to meet and love upon a higher ground.  And ever, between the failures, there will come glimpses of kind virtues to encourage and console.

But it is the object of a liberal education not only to obscure the knowledge of one sex by another, but to magnify the natural differences between the two.  Man is a creature who lives not upon bread alone, but principally by catchwords; and the little rift between the sexes is astonishingly widened by simply teaching one set of catchwords to the girls and another to the boys.  To the first, there is shown but a very small field of experience, and taught a very trenchant principle for judgment and action; to the other, the world of life is more largely displayed, and their rule of conduct is proportionally widened.  They are taught to follow different virtues, to hate different vices, to place their ideal, even for each other, in different achievements.  What should be the result of such a course?  When a horse has run away, and the two flustered people in the gig have each possessed themselves of a rein, we know the end of that conveyance will be in the ditch.  So, when I see a raw youth and a green girl, fluted and fiddled in a dancing measure into that most serious contract, and setting out upon life’s journey with ideas so monstrously divergent, I am not surprised that some make shipwreck, but that any come to port.

Those who have a few intimates are to be avoided; while those who swim loose, who have their hat in their hand all along the street, who can number an infinity of acquaintances, and are not chargeable with any one friend, promise an easy disposition and no rival to the wife’s influence.  I will not say they are the best of men, but they are the stuff out of which adroit and capable women manufacture the best husbands.

A ship captain is a good man to marry if it is a marriage of love, for absences are a good influence in love, and keep it bright and delicate; but he is just the worst man if the feeling is more pedestrian, as habit is too frequently torn open and the solder has never time to set.

A certain sort of talent is almost indispensable for people who would spend years together and not bore themselves to death.  But the talent, like the agreement, must be for and about life.  To dwell happily together, they should be versed in the niceties of the heart, and born with a faculty for willing compromise.  The woman must be talented as a woman, and it will not much matter although she is talented in nothing else.  She must know her Metier de femme, and have a fine touch for the affections.  And it is more important that a person should be a good gossip, and talk pleasantly and smartly of common friends and the thousand and one nothings of the day and hour, than that she should speak with the tongues of men and angels; for a while together by the fire happens more frequently in marriage than the presence of a distinguished foreigner to dinner....  You could read Kant by yourself, if you wanted; but you must share a joke with some one else.  You can forgive people who do not follow you through a philosophical disquisition; but to find your wife laughing when you had tears in your eyes, or staring when you were in a fit of laughter, would go some way towards a dissolution of the marriage.

Now this is where there should be community between man and wife.  They should be agreed on their catchword in facts of religion, or facts of science, or society, my dear; for without such an agreement all intercourse is a painful strain upon the mind....  For there are differences which no habit nor affection can reconcile, and the Bohemian must not intermarry with the Pharisee.  Imagine Consuelo as Mrs. Samuel Budgett, the wife of the successful merchant!  The best of men and the best of women may sometimes live together all their lives, and, for want of some consent on fundamental questions, hold each other lost spirits to the end.

Marriage is of so much use to women, opens out to her so much more of life, and puts her in the way of so much more freedom and usefulness, that, whether she marry ill or well, she can hardly miss some benefit.  It is true, however, that some of the merriest and most genuine of women are old maids; and that those old maids, and wives who are unhappily married, have often most of the true motherly touch.

The fact is, we are much more afraid of life than our ancestors, and cannot find it in our hearts either to marry or not to marry.  Marriage is terrifying, but so is a cold and forlorn old age.  People who share a cell in the Bastile, or are thrown together on an uninhabited isle, if they do not immediately fall to fisticuffs, will find some possible ground of compromise.  They will learn each other’s ways and humours, so as to know where they must go warily, and where they may lean their whole weight.  The discretion of the first years becomes the settled habit of the last; and so, with wisdom and patience, two lives may grow indissolubly into one.

’Well, an ye like maids so little, y’are true natural man; for God made them twain by intention, and brought true love into the world, to be man’s hope and woman’s comfort.’

There are no persons so far away as those who are both married and estranged, so that they seem out of earshot, or to have no common tongue.

My idea of man’s chief end was to enrich the world with things of beauty, and have a fairly good time myself while doing so.

But the gymnast is not my favourite; he has little or no tincture of the artist in his composition; his soul is small and pedestrian, for the most part, since his profession makes no call upon it, and does not accustom him to high ideas.  But if a man is only so much of an actor that he can stumble through a farce, he is made free of a new order of thoughts.  He has something else to think about beside the money-box.  He has a pride of his own, and, what is of far more importance, he has an aim before him that he can never quite attain.  He has gone upon a pilgrimage that will last him his life long, because there is no end to it short of perfection.  He will better himself a little day by day; or, even if he has given up the attempt, he will always remember that once upon a time he had conceived this high ideal, that once upon a time he fell in love with a star.  ‘Tis better to have loved and lost.’  Although the moon should have nothing to say to Endymion, although he should settle down with Audrey and feed pigs, do you not think he would move with a better grace and cherish higher thoughts to the end?  The louts he meets at church never had a fancy above Audrey’s snood; but there is a reminiscence in Endymion’s heart that, like a spice, keeps it fresh and haughty.

People do things, and suffer martyrdom, because they have an inclination that way.  The best artist is not the man who fixes his eye on posterity, but the one who loves the practice of his art.  And instead of having a taste for being successful merchants and retiring at thirty, some people have a taste for high and what we call heroic forms of excitement.

These are predestined; if a man love the labour of any trade, apart from any question of success or fame, the gods have called him.

The incommunicable thrill of things, that is the tuning-fork by which we test the flatness of our art.  Here it is that Nature teaches and condemns, and still spurs us up to further effort and new failure.

To please is to serve; and so far from its being difficult to instruct while you amuse, it is difficult to do the one thoroughly without the other.

We shall never learn the affinities of beauty, for they lie too deep in nature and too far back in the mysterious history of man.

Mirth, lyric mirth, and a vivacious contentment are of the very essence of the better kind of art.

This is the particular crown and triumph of the artist ­not to be true merely, but to be lovable; not simply to convince, but to enchant.

Life is hard enough for poor mortals, without having it indefinitely embittered for them by bad art.

So that the first duty of any man who is to write is intellectual.  Designedly or not, he has so far set himself up for a leader in the minds of men; and he must see that his own mind is kept supple, charitable, and bright.  Everything but prejudice should find a voice through him; he should see the good in all things; where he has even a fear that he does not wholly understand, there he should be wholly silent; and he should recognise from the first that he has only one tool in his workshop, and that tool is sympathy.

Through no art beside the art of words can the kindness of a man’s affections be expressed.  In the cuts you shall find faithfully paraded the quaintness and the power, the triviality and the surprising freshness of the author’s fancy; there you shall find him outstripped in ready symbolism and the art of bringing things essentially invisible before the eyes:  but to feel the contact of essential goodness, to be made in love with piety, the book must be read and not the prints examined.

And then I had an idea for John Silver from which I promised myself funds of entertainment:  to take an admired friend of mine (whom the reader very likely knows and admires as much as I do), to deprive him of all his finer qualities and higher graces of temperament, to leave him with nothing but his strength, his courage, his quickness, and his magnificent geniality, and to try to express these in terms of the culture of a raw tarpaulin, such physical surgery is, I think, a common way of ‘making character’; perhaps it is, indeed, the only way.  We can put in the quaint figure that spoke a hundred words with us yesterday by the wayside; but do we know him?  Our friend with his infinite variety and flexibility, we know-but can we put him in?  Upon the first, we must engraft secondary and imaginary qualities, possibly all wrong; from the second, knife in hand, we must cut away and deduct the needless arborescence of his nature, but the trunk and the few branches that remain we may at least be fairly sure of.

In anything fit to be called by the name of reading, the process itself should be absorbing and voluptuous; we should gloat over a book, be rapt clean out of ourselves, and rise from the perusal, our mind filled with the busiest, kaleidoscopic dance of images, incapable of sleep or of continuous thought.  The words, if the book be eloquent, should run thenceforward in our ears like the noise of breakers, and the story, if it be a story, repeat itself in a thousand coloured pictures to the eye.

The obvious is not of necessity the normal; fashion rules and deforms; the majority fall tamely into the contemporary shape, and thus attain, in the eyes of the true observer, only a higher power of insignificance; and the danger is lest, in seeking to draw the normal, a man should draw the null, and write the novel of society instead of the romance of man.

There is a kind of gaping admiration that would fain roll Shakespeare and Bacon into one, to have a bigger thing to gape at; and a class of men who cannot edit one author without disparaging all others.

Style is the invariable mark of any master; and for the student who does not aspire so high as to be numbered with the giants, it is still the one quality in which he may improve himself at will.  Passion, wisdom, creative force, the power of mystery or colour, are allotted in the hour of birth, and can be neither learned nor stimulated.  But the just and dexterous use of what qualities we have, the proportion of one part to another and to the whole, the elision of the useless, the accentuation of the important, and the preservation of a uniform character end to end ­these, which taken together constitute technical perfection, are to some degree within the reach of industry and intellectual courage.

The love of words and not a desire to publish new discoveries, the love, of form and not a novel reading of historical events, mark the vocation of the writer and the painter.

The life of the apprentice to any art is both unstrained and pleasing; it is strewn with small successes in the midst of a career of failure, patiently supported; the heaviest scholar is conscious of a certain progress; and if he come not appreciably nearer to the art of Shakespeare, grows letter-perfect in the domain of A-B, ab.

The fortune of a tale lies not alone in the skill of him that writes, but as much, perhaps, in the inherited experience of him who reads; and when I hear with a particular thrill of things that I have never done or seen, it is one of that innumerable army of my ancestors rejoicing in past deeds.  Thus novels begin to touch not the fine dilettanti but the gross mass of mankind, when they leave off to speak of parlours and shades of manner and still-born niceties of motive, and begin to deal with fighting, sailoring, adventure, death or childbirth; and thus ancient outdoor crafts and occupations, whether Mr. Hardy wields the shepherd’s crook or Count Tolstoi swings the scythe, lift romance into a near neighbourhood with epic.  These aged things have on them the dew of man’s morning; they lie near, not so much to us, the semi-artificial flowerets, as to the trunk and aboriginal taproot of the race.  A thousand interests spring up in the process of the ages, and a thousand perish; that is now an eccentricity or a lost art which was once the fashion of an empire; and those only are perennial matters that rouse us to-day, and that roused men in all epochs of the past.

L’art de Bien Dire is but a drawing-room accomplishment unless it be pressed into the service of the truth.  The difficulty of literature is not to write, but to write what you mean; not to affect your reader, but to affect him precisely as you wish.  This is commonly understood in the case of books or set orations; even in making your will, or writing an explicit letter, some difficulty is admitted by the world.  But one thing you can never make Philistine natures understand; one thing, which yet lies on the surface, remains as unseizable to their wits as a high flight of metaphysics-namely, that the business of life is mainly carried on by means of this difficult art of literature, and according to a man’s proficiency in that art shall be the freedom and fulness of his intercourse with other men.  Anybody, it is supposed, can say what he means; and, in spite of their notorious experience to the contrary, people so continue to suppose.

Even women, who understand men so well for practical purposes, do not know them well enough for the purposes of art.  Take even the very best of their male creations, take Tito Melema, for instance, and you will find he has an equivocal air, and every now and again remembers he has a comb in the back of his head.  Of course, no woman will believe this, and many men will be so polite as to humour their incredulity.

A dogma learned is only a new error ­the old one was perhaps as good; but a spirit communicated is a perpetual possession.  These best teachers climb beyond teaching to the plane of art; it is themselves, and what is best in themselves, that they communicate.

In this world of imperfections we gladly welcome even partial intimacies.  And if we find but one to whom we can speak out our heart freely, with whom we can walk in love and simplicity without dissimulation, we have no ground of quarrel with the world or God.

But we are all travellers in what John Bunyan calls the wilderness of this world-all, too, travellers with a donkey; and the best that we find in our travels is an honest friend.  He is a fortunate voyager who finds many.  We travel, indeed, to find them.  They are the end and the reward of life.  They keep us worthy of. ourselves; and when we are alone, we are only nearer to the absent.

We are all INCOMPRIS, only more or less concerned for the mischance; all trying wrongly to do right; all fawning at each other’s feet like dumb, neglected lap-dogs.  Sometimes we catch an eye-this is our opportunity in the ages ­and we wag our tail with a poor smile.  ‘Is that all?’ All?  If you only knew!  But how can they know?  They do not love us; the more fools we to squander life on the indifferent.  But the morality of the thing, you will be glad to hear, is excellent; for it is only by trying to understand others that we can get our own hearts understood; and in matters of human feeling the clement judge is the most successful pleader.

There is no friendship so noble, but it is the product of the time; and a world of little finical observances, and little frail proprieties and fashions of the hour, go to make or to mar, to stint or to perfect, the union of spirits the most loving and the most intolerant of such interference.  The trick of the country and the age steps in even between the mother and her child, counts out their caresses upon niggardly fingers, and says, in the voice of authority, that this one thing shall be a matter of confidence between them, and this other thing shall not.

There is not anything more bitter than to lose a fancied friend.

The habitual liar may be a very honest fellow, and live truly with his wife and friends; while another man who never told a formal falsehood in his life may yet be himself one lie-heart and face, from top to bottom.  This is the kind of lie which poisons intimacy.  And, vice versa, veracity to sentiment, truth in a relation, truth to your own heart and your friends, never to feign or falsify emotion ­that is the truth which makes love possible and mankind happy.

But surely it is no very extravagant opinion that it is better to give than to receive, to serve than to use our companions; and, above all, where there is no question of service upon either side, that it is good to enjoy their company like a natural man.

A man who has a few friends, or one who has a dozen (if there be any one so wealthy on this earth), cannot forget on how precarious a base his happiness reposes; and how by a stroke or two of fate ­a death, a few light words, a piece of stamped paper, or a woman’s bright eyes ­he may be left in a month destitute of all.

In these near intimacies, we are ninety-nine times disappointed in our beggarly selves for once that we are disappointed in our friend; that it is we who seem most frequently undeserving of the love that unites us; and that it is by our friend’s conduct that we are continually rebuked and yet strengthened for a fresh endeavour.

‘There are some pains,’ said he, ’too acute for consolation, or I would bring them to my kind consoler.’

But there are duties which come before gratitude and offences which justly divide friends, far more acquaintances.

Life, though largely, is not entirely carried on by literature.  We are subject to physical passions and contortions; the voice breaks and changes, and speaks by unconscious and winning inflections; we have legible countenances, like an open book; things that cannot be said look eloquently through the eyes; and the soul, not locked into the body as a dungeon, dwells ever on the threshold with appealing signals.  Groans and tears, looks and gestures, a flush or a paleness, are often the most clear reporters of the heart, and speak more directly to the hearts of others.

We are different with different friends; yet if we look closely we shall find that every such relation reposes on some particular apotheosis of oneself; with each friend, although we could not distinguish it in words from any other, we have at least one special reputation to preserve:  and it is thus that we run, when mortified, to our friend or the woman that we love, not to hear ourselves called better, but to be better men in point of fact.  We seek this society to flatter ourselves with our own good conduct.  And hence any falsehood in the relation, any incomplete or perverted understanding, will spoil even the pleasure of these visits.

But it follows that since they are neither of them so good as the other hopes, and each is, in a very honest manner, playing a part above his powers, such an intercourse must often be disappointing to both.

It is the mark of a modest man to accept his friendly circle ready-made from the hands of opportunity; and that was the lawyer’s way.  His friends were those of his own blood, or those whom he had known the longest; his affections, like ivy, were the growth of time, they implied no aptness in the object.

Of those who are to act influentially on their fellows, we should expect always something large and public in their way of life, something more or less urbane and comprehensive in their sentiment for others.  We should not expect to see them spend their sympathy in idyls, however beautiful.  We should not seek them among those who, if they have but a wife to their bosom, ask no more of womankind, just as they ask no more of their own sex, if they can find a friend or two for their immediate need.  They will be quick to feel all the pleasures of our association-not the great ones alone, but all.  They will know not love only, but all those other ways in which man and woman mutually make each other happy-by sympathy, by admiration, by the atmosphere they bear about them-down to the mere impersonal pleasure of passing happy faces in the street.  For, through all this gradation, the difference of sex makes itself pleasurably felt.  Down to the most lukewarm courtesies of life, there is a special chivalry due and a special pleasure received, when the two sexes are brought ever so lightly into contact.  We love our mothers otherwise than we love our fathers; a sister is not as a brother to us; and friendship between man and woman, be it never so unalloyed and innocent, is not the same as friendship between man and man.  Such friendship is not even possible for all.  To conjoin tenderness for a woman that is not far short of passionate with such disinterestedness and beautiful gratuity of affection as there is between friends of the same sex, requires no ordinary disposition in the man.  For either it would presuppose quite womanly delicacy of perception, and, as it were, a curiosity in shades of differing sentiment; or it would mean that he had accepted the large, simple divisions of society:  a strong and positive spirit robustly virtuous, who has chosen a better part coarsely, and holds to it steadfastly, with all its consequences of pain to himself and others; as one who should go straight before him on a journey, neither tempted by wayside flowers nor very scrupulous of small lives under foot.

I could have thought he had been eaves-dropping at the doors of my heart, so entire was the coincidence between his writing and my thought.

A knowledge that another has felt as we have felt, and seen things, even as they are little things, not much otherwise than we have seen them, will continue to the end to be one of life’s choicest pleasures.

     The morning drum-call on my eager ear
     Thrills unforgotten yet; the morning dew
     Lies yet undried along my field of noon. 
     But now I pause at whiles in what I do,
     And count the bell, and tremble lest I hear
     (My work untrimmed) the sunset gun too soon.

The ground of all youth’s suffering, solitude, hysteria, and haunting of the grave, is nothing else than naked, ignorant selfishness.  It is himself that he sees dead; those are his virtues that are forgotten; his is the vague epitaph.  Pity him but the more, if pity be your cue; for where a man is all pride, vanity, and personal aspiration, he goes through fire unshielded.  In every part and corner of our life, to lose oneself is to be gainer; to forget oneself is to be happy; and this poor, laughable, and tragic fool has not yet learned the rudiments; himself, giant Prometheus, is still ironed on the peaks of Caucasus.  But by and by his truant interests will leave that tortured body, slip abroad and gather flowers.  Then shall death appear before him in an altered guise; no longer as a doom peculiar to himself, whether fate’s crowning injustice or his own last vengeance upon those who fail to value him; but now as a power that wounds him far more tenderly, not without solemn compensations, taking and giving, bereaving and yet storing up.

The interests of youth are rarely frank; his passions, like Noah’s dove, come home to roost.  The fire, sensibility, and volume of his own nature, that is all that he has learned to recognise.  The tumultuary and gray tide of life, the empire of routine, the unrejoicing faces of his elders, fill him with contemptuous surprise; there also he seems to walk among the tombs of spirits; and it is only in the course of years, and after much rubbing with his fellow-men, that he begins by glimpses to see himself from without and his fellows from within:  to know his own for one among the thousand undenoted countenances of the city street, and to divine in others the throb of human agony and hope.  In the meantime he will avoid the hospital doors, the pale faces, the cripple, the sweet whiff of chloroform-for there, on the most thoughtless, the pains of others are burned home; but he will continue to walk, in a divine self-pity, the aisles of the forgotten graveyard.  The length of man’s life, which is endless to the brave and busy, is scorned by his ambitious thought.  He cannot bear to have come for so little, and to go again so wholly.  He cannot bear, above all, in that brief scene, to be still idle, and by way of cure, neglects the little that he has to do.  The parable of the talent is the brief, epitome of youth.  To believe in immortality is one thing, but it is first needful to believe in life.  Denunciatory preachers seem not to suspect that they may be taken gravely and in evil part; that young men may come to think of time as of a moment, and with the pride of Satan wave back the inadequate gift.  Yet here is a true peril; this it is that sets them to pace the graveyard alleys and to read, with strange extremes of pity and derision, the memorials of the dead.

Books were the proper remedy:  books of vivid human import, forcing upon their minds the issues, pleasures, busyness, importance, and immediacy of that life in which they stand; books of smiling or heroic temper, to excite or to console; books of a large design, shadowing the complexity of that game of consequences to which we all sit down, the hanger-back not least.  But the average sermon flees the point, disporting itself in that eternity of which we know, and need to know, so little; avoiding the bright, crowded, and momentous fields of life where destiny awaits us.

And so in the majority of cases, a man who fancies himself dying will get cold comfort from the very youthful view expressed in this essay.  He, as a living man, has some to help, some to love, some to correct; it may be some to punish.  These duties cling, not upon humanity, but upon the man himself.  It is he, not another, who is one woman’s son and a second woman’s husband, and a third woman’s father.  That life which began so small has now grown, with a myriad filaments, into the lives of others.  It is not indispensable; another will take the place and shoulder the discharged responsibilities; but the better the man and the nobler his purposes, the more will he be tempted to regret the extinction of his powers and the deletion of his personality.  To have lived a generation is not only to have grown at home in that perplexing medium, but to have assumed innumerable duties.  To die at such an age has, for all but the entirely base, something of the air of a betrayal.

Even if death catch people, like an open pitfall, and in mid-career, laying out vast projects, and planning monstrous foundations, flushed with hope, and their mouths full of boastful language, they should be at once tripped up and silenced:  is there not something brave and spirited in such a termination? and does not life go down with a better grace, foaming in full body over a precipice, than miserably straggling to an end in sandy deltas?  When the Greeks made their fine saying that those whom the gods love die young, I cannot help believing they had this sort of death also in their eye.  For, surely, at whatever age it overtake the man, this is to die young.

And so they were at last in ‘their resting graves.’  So long as men do their duty, even if it be greatly in a misapprehension, they will be leading pattern lives; and whether or not they come to lie beside a martyrs’ monument, we may be sure they will find a safe haven somewhere in the providence of God.  It is not well to think of death, unless we temper the thought with that of heroes who despised it.  Upon what ground, is of small account; if it be only the bishop who was burned for his faith in the antipodes, his memory lightens the heart and makes us walk undisturbed among graves.  And so the martyrs’ monument is a wholesome spot in the field of the dead; and as we look upon it, a brave influence comes to us from the land of those who have won their discharge, and in another phrase of Patrick Walker’s, got ’cleanly off the stage.’

It is not only our enemies, those desperate characters-it is we ourselves who know not what we do;-thence springs the glimmering hope that perhaps we do better than we think:  that to scramble through this random business with hands reasonably clean, to have played the part of a man or woman with some reasonable fulness, to have often resisted the diabolic, and at the end to be still resisting it, is for the poor human soldier to have done right well.

We are not content to pass away entirely from the scenes of our delight; we would leave, if but in gratitude, a pillar and a legend.

There are many spiritual eyes that seem to spy upon our actions-eyes of the dead and the absent, whom we imagine to behold us in our most private hours, and whom we fear and scruple to offend:  our witnesses and judges.

How unsubstantial is this projection of a man s existence, which can lie in abeyance for centuries and then be brushed up again and set forth for the consideration of posterity by a few dips in an antiquary’s ink-pot!  This precarious tenure of fame goes a long way to justify those (and they are not few) who prefer cakes and cream in the immediate present.

But I beard the voice of a woman singing some sad, old endless ballad not far off.  It seemed to be about love and a Bel AMOUREUX, her handsome sweetheart; and I wished I could have taken up the strain and answered her, as I went on upon my invisible woodland way, weaving, like Pippa in the poem, my own thoughts with hers.  What could I have told her?  Little enough; and yet all the heart requires.  How the world gives and takes away, and brings sweethearts near only to separate them again into distant and strange lands; but to love is the great amulet which makes the world a garden; and ‘hope, which comes to all,’ outwears the accidents of life, and reaches with tremulous hand beyond the grave and death.  Easy to say:  yea, but also, by God’s mercy, both easy and grateful to believe!

As a matter of fact, although few things are spoken of with more fearful whisperings than this prospect of death, few have less influence on conduct under healthy circumstances....  If we clung as devotedly as some philosophers pretend we do to the abstract idea of life, or were half as frightened as they make out we are, for the subversive accident that ends it all, the trumpets might sound by the hour and no one would follow them into battle ­the blue-peter might fly at the truck, but who would climb into a sea-going ship?  Think (if these philosophers were right) with what a preparation of spirit we should affront the daily peril of the dinner-table:  a deadlier spot than any battle-field in history, where the far greater proportion of our ancestors have miserably left their bones!  What woman would ever be lured into marriage, so much more dangerous than the wildest sea?  And what would it be to grow old?

If a man knows he will sooner or later be robbed upon a journey, he will have a bottle of the best in every inn, and look upon all his extravagances as so much gained upon the thieves.  And, above all, where, instead of simply spending, he makes a profitable investment for some of his money when it will be out of risk of loss.  So every bit of brisk living, and, above all, when it is healthful, is just so much gained upon the wholesale filcher, death.  We shall have the less in our pockets, the more in our stomachs, when he cries, ‘Stand and deliver.’

It is better to lose health like a spendthrift than to waste it like a miser.  It is better to live and be done with it, than to die daily in the sickroom.  By all means begin your folio; even if the doctor does not give you a year, even if he hesitates about a month, make one brave push and see what can be accomplished in a week.  It is not only in finished undertakings that we ought to honour useful labour.  A spirit goes out of the man who means execution, which outlives the most untimely ending.  All who have meant good work with their whole hearts, have done good work, although they may die before they have the time to sign it.  Every heart that has beat strong and cheerfully has left a hopeful impulse behind it in the world, and bettered the tradition of mankind.

Now the man who has his heart on his sleeve, and a good whirling weathercock of a brain, who reckons his life as a thing to be dashingly used and cheerfully hazarded, makes a very different acquaintance of the world, keeps all his pulses going true and fast, and gathers impetus as he runs, until, if he be running towards anything better than wildfire, he may shoot up and become a constellation in the end.

When the time comes that he should go, there need be few illusions left about himself.  Here lies one who meant well, tried a little, failed much:-surely that may be his epitaph, of which he need not be ashamed, nor will he complain at the summons which calls a defeated soldier from the field; defeated, ay, if he were Paul or Marcus Aurelius! ­but if there is still one inch of fight in his old spirit, undishonoured.  The faith which sustained him in his lifelong blindness and lifelong disappointment will scarce even be required in this last formality of laying down his arms.  Give him a march with his old bones; there, out of the glorious sun-coloured earth, out of the day and the dust and the ecstasy-there goes another Faithful Failure.

We are apt to make so much of the tragedy of the tragedy of death, and think so little of the enduring tragedy of some men’s lives, that we see more to lament for in a life cut off in the midst of usefulness and love, than in one that miserably survives all love and usefulness, and goes about the world the phantom of itself, without hope, or joy, or any consolation.

‘You are a strange physician,’ said Will, looking steadfastly upon his guest.

‘I am a natural law,’ he replied, ‘and people call me Death.’

‘Why did you not tell me so at first?’ cried Will.

’I have been waiting for you these many years.  Give me your hand, and welcome.’

     Under the wide and starry sky
     Dig the grave and let me lie. 
     Glad did I live, and gladly die,
     And I laid me down with a will.

     This be the verse you grave for me: 
     Here he lies where he longed to be;
     Home is the sailor, home from the sea,
     And the hunter home from the hill.

But the girls picked up their skirts, as if they were sure they had good ankles, and followed until their breath was out.  The last to weary were the three graces and a couple of companions; and just as they, too, had had enough, the foremost of the three leaped upon a tree-stump and kissed her hand to the canoeists.  Not Diana herself, although this was more of a Venus, after all, could have done a graceful thing more gracefully.  ‘Come back again!’ she cried; and all the others echoed her; and the hills about Origny repeated the words, ‘Come back.’  But the river had us round an angle in a twinkling, and we were alone with the green trees and running water.

Come back?  There is no coming back, young ladies, on the impetuous stream of life.

      ’The merchant bows unto the seaman’s star,
      The plowman from the sun his season takes.’

And we must all set our pocket watches by the clock of fate.  There is a headlong, forthright tide, that bears away man with his fancies like straw, and runs fast in time and space.  It is full of curves like this, your winding river of the Oise; and lingers and returns in pleasant pastorals; and yet, rightly thought upon, never returns at all.  For though it should revisit the same acre of meadow in the same hour, it will have made an ample sweep between-whiles; many little streams will have fallen in; many exhalations risen toward the sun; and even although it were the same acre, it will not be the same river Oise.  And thus, oh graces of Origny, although the wandering fortune of my life should carry me back again to where you await death’s whistle by the river, that will not be the old I who walks the streets; and those wives and mothers, say, will those be you?

          The celestial Surgeon

        If I have faltered more or less
        In my great task of happiness;
        If I have moved among my race
        And shown no glorious morning face;
        If beams from happy human eyes
        Have moved me not; if morning skies,
        Books, and my food, and summer rain
        Knocked on my sullen heart in vain
        Lord, Thy most pointed pleasure take
        And stab my spirit broad awake;
        Or, Lord, if too obdurate I,
        Choose Thou, before that spirit die,
        A piercing pain, a killing sin,
        And to my dead heart run them in!

Purge out of every heart the lurking grudge.  Give us grace and strength to forbear and to persevere.  Offenders, give us the grace to accept and to forgive offenders.  Forgetful ourselves, help us to bear cheerfully the forgetfulness of others.  Give us courage and gaiety and the quiet mind.  Spare us to our friends, soften us to our enemies.  Bless us, if it may be, in all our innocent endeavours.  If it may not, give us the strength to encounter that which is to come, that we be brave in peril, constant in tribulation, temperate in wrath, and in all changes of fortune, and down to the gates of death, loyal and loving one to another.